Beyond Good and Evil

By Friedrich Nietzsche

Page 136

For solitude is a virtue with us, as
a sublime bent and bias to purity, which divines that in the contact of
man and man--"in society"--it must be unavoidably impure. All society
makes one somehow, somewhere, or sometime--"commonplace."

285. The greatest events and thoughts--the greatest thoughts, however,
are the greatest events--are longest in being comprehended: the
generations which are contemporary with them do not EXPERIENCE such
events--they live past them. Something happens there as in the realm of
stars. The light of the furthest stars is longest in reaching man; and
before it has arrived man DENIES--that there are stars there. "How
many centuries does a mind require to be understood?"--that is also a
standard, one also makes a gradation of rank and an etiquette therewith,
such as is necessary for mind and for star.

286. "Here is the prospect free, the mind exalted." [FOOTNOTE: Goethe's
"Faust," Part II, Act V. The words of Dr. Marianus.]--But there is a
reverse kind of man, who is also upon a height, and has also a free
prospect--but looks DOWNWARDS.

287. What is noble? What does the word "noble" still mean for us
nowadays? How does the noble man betray himself, how is he recognized
under this heavy overcast sky of the commencing plebeianism, by which
everything is rendered opaque and leaden?--It is not his actions which
establish his claim--actions are always ambiguous, always inscrutable;
neither is it his "works." One finds nowadays among artists and scholars
plenty of those who betray by their works that a profound longing for
nobleness impels them; but this very NEED of nobleness is radically
different from the needs of the noble soul itself, and is in fact the
eloquent and dangerous sign of the lack thereof. It is not the works,
but the BELIEF which is here decisive and determines the order of
rank--to employ once more an old religious formula with a new and deeper
meaning--it is some fundamental certainty which a noble soul has about
itself, something which is not to be sought, is not to be found, and
perhaps, also, is not to be lost.--THE NOBLE SOUL HAS REVERENCE FOR
ITSELF.--

288. There are men who are unavoidably intellectual, let them turn
and twist themselves as they will, and hold their hands before their
treacherous eyes--as though the hand were not a betrayer; it always
comes out at last that they have something which they hide--namely,
intellect. One of the subtlest means of deceiving, at least as long as
possible, and of successfully representing oneself to be stupider
than one really is--which in everyday life is often as desirable as
an umbrella,--is called

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Text Comparison with The Case of Wagner Complete Works, Volume 8

Page 1
Gradually, however, as the young Nietzsche developed and began to gain an independent view of life and humanity, it seemed to him extremely doubtful whether Wagner actually was pulling the same way.
Page 7
The genuine, the classical artists of that period, such men as Heine, Goethe, Stendhal, and Gobineau, overcame their inner strife, and each succeeded in making a harmonious whole out of himself--not indeed without a severe struggle; for everyone of them suffered from being the child of his age, _i.
Page 14
.
Page 21
(See Wagner's essay, "Religion and Art") 7.
Page 26
His first concern is to guarantee the effect of his work; he begins with the third act, he _approves_ his work according to the quality of its final effect.
Page 28
Do not let us forget that, when Hegel and Schelling were misleading the minds of Germany, Wagner was still young: that he guessed, or rather fully grasped, that the only thing which Germans take seriously is--"the idea,"--that is to say, something obscure, uncertain, wonderful; that among Germans lucidity is an objection, logic a refutation.
Page 31
is outdone by him.
Page 32
The stage is a form of Demolatry in the realm of taste, the stage is an insurrection of the mob, a _plebiscite_ against good taste.
Page 50
As I continued my journey alone, I trembled.
Page 51
For the corruption, the ruination of higher men, is in fact the rule: it is terrible to have such a rule always before our eyes.
Page 64
For the most part the task is to make good, and to set to rights as well as possible, that which was bungled in the beginning.
Page 65
Let this serve as a crumb of comfort for philologists in general; but true philologists stand in need of a better understanding: what will result from a science which is "gone in for" by ninety-nine such people? The thoroughly unfitted majority draw up the rules of the science in accordance with their own capacities and inclinations; and in this way they tyrannise over the hundredth, the only capable one among them.
Page 71
How has it acquired this power? Calculations of the different prejudices in its favour.
Page 74
of humanitarianism, whilst Hindoos and Chinese are at all events more humane.
Page 84
At the end of the twenties its meaning begins to dawn on one.
Page 88
By means of happy inventions and discoveries, we can train the individual differently and more highly than has yet been done by mere chance and accident.
Page 90
116 Greek culture is based on the lordship of a small class over four to nine times their number of slaves.
Page 91
,_ in the consideration of Greek mythology.
Page 92
What would a Greek say, if only he could see us! 130 The gods make men still more evil; this is the nature of man.
Page 100
to the ground as soon as these assumptions are recognised to be errors.